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Sukkos 5785

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Anti-agent activities[1]

בסוכות תשבו שבעת ימים…‏
You shall dwell in Sukkos for seven days[2]

In Jewish law there’s the concept of Agency[3]. Meaning, I can appoint an agent to perform certain acts on my behalf, such as betrothing a wife, ending a marriage, separating tithes, and slaughtering offerings. A question that is asked[4] is that logic would dictate that agency shouldn’t work for the mitzvah of Sukkah, but why not? Why can’t I have someone else dwell in the Sukkah on my behalf? Why should it be different than the above mitzvos? Similarly, why can’t I have someone else wear Tefillin for me?

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Sukkos/Shemini Atzeres/Simchas Torah 5784

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The elevation retention celebration[1]

בסכת תשבו שבעת ימים וגו’ למען ידעו דרתיכם כי בסכות הושבתי את-בני-ישראל בהוציאי אותם מארץ מצרים וגו’‏
You shall dwell in Sukkos for seven days…In order for your generations to know that I placed the Children of Israel in Sukkos when I took them out of Egypt…[2]

During the weeklong Festival of Sukkos, we leave our permanent homes and enter temporary huts. The Torah says the reason for this is so that we shall know that Hashem placed us in Sukkos when He took us out of Egypt. One opinion[3] is that this refers to the Ananei HaKavod, the Clouds of Glory, that Hashem surrounded us with. They were like a protective forcefield, keeping us safe from the elements[4]. It was climate controlled, and even cleaned the garments of the Jewish people[5]. It would seem then that the holiday of Sukkos is to commemorate this miraculous environment that Hashem placed us in. However, one could ask why this miracle in particular merited its own weeklong holiday. As well, the famous question[6] is if this is the purpose of Sukkos, why do we celebrate it in Tishrei, when the Jews left Egypt in Nissan?

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Sukkos 5784

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Perfectly imperfect[1]

ולקחתם לכם ביום הראשון פרי עץ הדר כפת תמרים וענף עץ-עבת וערבי-נחל ושמחתם לפני יקוק אלקיכם שבעת ימים: בסכת תשבו שבעת ימים כל-האזרח בישראל ישבו בסכת
You shall take for yourselves on the first day [of Sukkos] a beautiful fruit (an esrog), date-[palm] fronds, braided branches (hadassim), and willows of the brook. You shall rejoice before Hashem your G-d for seven days. You shall dwell in Sukkos for seven days; every citizen of Israel shall dwell in Sukkos[2]

It’s Sukkos time. The two main mitzvos associated with the Festival are the mitzvah to dwell in a Sukkah for seven days, and to take the four species, namely the lulav (palm frond), esrog (citron), aravos (willow), and hadasim (myrtle). What’s surprising is that, although these two mitzvos are adjacent to each other in the Torah, and they coincide on the same festival, they are polar opposites of each other. Jews are so careful about their four species that they are so perfect. Some spend hours making sure they are blemish free and as beautiful as can be.

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Sukkos 5783

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Adorned Sukkah; beautified Temple[1]

זה קלי ואנוהו התנאה לפניו במצות עשה לפניו סוכה נאה ולולב נאה ושופר נאה צצית נאה ספר תורה נאה
This is my G-d ve’anvehu: Become beautified before Him in mitzvos: Make before Him a nice Sukkah, nice Lulav, a nice Shofar, nice tzitzis, a nice sefer Torah[2]

An interesting question is brought[3] in the name of the Avnei Nezer. We find special emphasis given to decorating our Sukkas[4]. There’s a category in halacha known as noi sukkah, which discusses the status of the decorations of the Sukkah. Stores try their utmost to stock up on all the greatest posters and streamers and sparkly glitter, and the like. Presumably, this is in order to beautify the mitzvah. We do find such a concept, of beautifying our mitzvos. However, as the principle sounds, this applies to all mitzvos[5], not just decorating our Sukkah. Why then is there this extra emphasis, specifically with regards to the mitzvah of Sukkah?

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Vayeishev / Chanukah 5782

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Snakes, Scorpions, and Chanukah Celebrations[1]

ויאמר אלהם ראובן אל-תשפכו-דם השליכו אתו אל-הבור וגו’ למען הציל אתו מידם וגו’ ויקחהו וישלכו אתו הברה והבור רק אין בו מים
Reuven said to [his brothers]: Don’t spill blood. [Instead,] throw him into the pit…[this was] in order to save [Yosef] from their hands…They took him and threw him into the pit. The pit was empty; it didn’t have water[2]

After sensing their brother Yosef as a threat to their family’s wellbeing and Divine mission, the sons of Yaakov sentenced him to death. They intended to kill him and hide his death from their father. Reuven, the firstborn, knew this was the wrong move. Instead, he insisted that they throw Yosef in a pit. The Torah testifies that Reuven’s intent was to save Yosef. He seemingly wanted to stall for time, with the hope that the brothers would calm down and not act rashly. Unfortunately, while he was momentarily away from his brothers, they sold Yosef as a slave to Egypt, and the rest is history.

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Sukkos 5782

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Building a sukkah[1]

ולקחתם לכם ביום הראשון פרי עץ הדר כפת תמרים וענף עץ-עבת וערבי-נחל ושמחתם לפני יקוק אלקיכם שבעת ימים: בסכת תשבו שבעת ימים כל-האזרח בישראל ישבו בסכת
You shall take on the first day an esrog fruit[2], palm fronds (a lulav[3]), myrtle branches[4], and willow branches, and you shall rejoice before Hashem your G-d for seven days. You shall dwell in sukkos for seven days. Every citizen of Israel shall dwell in sukkos[5]

Sukkos is known as Zman Simchaseinu, the time of our rejoicing. The days are accentuated with their unique mitzvos, that of taking the four species and dwelling in the sukkah. The Torah introduces these mitzvos in this precise order, first the four species, then dwelling in the sukkah. While the reason for this requires its own study[6], what’s fascinating is the Sages, when they chose the structure of their teachings on the festival, chose to first discuss the laws of the sukkah, and only then the laws of the four species. Why did the Sages switch the order from that in the Torah[7]?

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